La mobilité spatiale : un processus social fondamental

Bassand, Michel; Brulhardt, Marie-Claude

doi:10.3406/espos.1983.902

Cited by 13 publications

(9 citation statements)

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“…(Viviès 2004, p. 207). Viewed from the perspective of a system (Bassand and Brulhardt 1980;Bassand and Brulhardt 1983;Bassand 1986), the logic of mobility reveals a whole dynamic of interactions between journeys (both individual and collective), the configuration of places and current practices. The mobility system brings into play the interdependencies between the "long time" of intergenerational succession and the short time of emerging events and mechanisms.…”

Section: The Perspective Of Mobility As An Analytical Paradigmmentioning

confidence: 99%

Globalization and Missionary Ambition in West African Islam. The Fayda after Sheikh Ibrahim Niasse

Niang

2021

Religions

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For more than 10 years, we have been observing the Fayda Tijaniyya and its ramifications around the world. Starting in 2006 we have been conducting observations in Nigeria, Niger, Senegal and Mauritania. Between 2015 and 2017, we closely followed some developments of the Fayda in the French capital and in other European cities. In parallel to these field investigations, we have been interested in the new religious arrangements that are gradually emerging in the United Kingdom. More recently, in 2020, we benefited from a stay in the USA which allowed us to widen our observation framework. From there, we were able to collect empirical material consisting of several dozen interviews, direct observation notes, private and public documents (reports, administrative documents, correspondences, letters of recommendation, press articles, travel chronicles and private videos, among others). In the Fayda Ibrahimiyya, the global culture suggests an update of the mode of inheritance, but in addition it makes emerge a new framework of activity essentially composed of a device of formation with global character, of a hybrid diplomatic-religious space, finally of a humanitarian action which appears as a missionary presenza. We first show that the conjunction of these three registers of action has as a condition, a process of articulation and appropriation through which the actors of the Fayda manage to convince of the link of identity that prevails between their own history and that of the founder. The conclusion of the article is devoted to a critical discussion in which we postulate that the imagination of a homogeneous global community comes up against a form of local resistance that is a counterpoint and probably an anti-globalizing replica. The historical socio-anthropology of comprehensive inspiration that we favour allows us to finely approach the interdependencies between these three registers and the narrative elaborated locally by the supporters of this community. The paradigm of mobility in which we place the Fayda, allows us to grasp the scope of the globalization of practices and uses, as well as the tension that operates between a dynamic of continuity and a dynamic of rupture that crosses for some decades this religious community.

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Section: The Perspective Of Mobility As An Analytical Paradigmmentioning

confidence: 99%

Globalization and Missionary Ambition in West African Islam. The Fayda after Sheikh Ibrahim Niasse

Niang

2021

Religions

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“…N'entrant pas dans les catégories traditionnelles d'appréhension des mobilités spatiales, que sont la mobilité quotidienne, les voyages, les mobilités résidentielles et les migrations [38], ces mobilités particulières sont relativement peu étudiées. En effet, la plupart des enquêtes statistiques sont peu adaptées pour les analyser en raison de leur hybridité.…”

Section: Problématique : Entre Localisations Et Motilitéunclassified

“…Dans la lignée d'une conception de la mobilité issue de l'École de Chicago [40,38], nous définissons la mobilité comme : « l'intention, puis la réalisation d'un franchissement de l'espace géographique impliquant un changement social ». L'originalité de l'approche consiste à partir de cette définition générale à concentrer les investigations sur les intentions en matière de mobilité et le passage à l'acte de se déplacer, plus que sur les déplacements proprement dits.…”

Section: Problématique : Entre Localisations Et Motilitéunclassified

Quel potentiel des personnes face à la grande mobilité ? Réflexions exploratoires autour de la notion de motilité

Dubois¹,

Ravalet²,

Kaufmann³

2015

RTS

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Le développement des offres en matière de transports et de technologies de la communication permettent aux personnes de se déplacer toujours plus, plus loin et plus rapidement. La flexibilisation du marché du travail impose l'utilisation de ces potentiels et favorise la mobilité. Plus spécifiquement, elle accompagne l'émergence de pratiques de grande mobilité, telles que la pendularité de longue durée, la bi-résidentialité ou encore les voyages fréquents pour motif professionnel. Dans ce contexte, les personnes ne sont pas toutes égales face à la grande mobilité. Basé sur l'enquête quantitative longitudinale Job Mobilities and Family Lives réalisée en 2007 puis en 2011, cet article, dans une perspective transversale et longitudinale, vise à explorer le potentiel de (grande) mobilité des personnes, à l'aide du concept de « motilité ». Premièrement, les résultats montrent que la motilité permet de décrire finement les situations des personnes dans la perspective d'un recours éventuel à la grande mobilité. Alors que certains sont dans une position confortable face à la grande mobilité, d'autres en revanche combinent de mauvaises compétences de mobilité et des accès limités. Même s'ils se déclarent disposés à la grande mobilité, ils apparaissent comme plus vulnérables. Deuxièmement, l'évolution du potentiel de mobilité est avant tout portée par des changements dans les projets de mobilité : les contextes familiaux, économiques et spatiaux dans lesquels les personnes se trouvent expliquent ces

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“…In the 1920s, it was conceptualized as opposed to social mobility in order to focus on the things and the people who were moving, following a systemic approach (Lannoy in Kaufmann 2014:43). Mobility also works hand in hand with (social) change (Bassand 1980)whether it concerns a change in role, a change in lifestyle, or a change in state (Kaufmann 2014:41). Therefore, in spite of its opposition with social mobility, spatial mobility inherently has a social dimension.…”

Section: Introductionmentioning

confidence: 99%

Cross-Border Mobility in Nogales Since Trump’s Election

Beylier

Fortuné

2020

Journal of Borderlands Studies

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Building upon previous research on mobility, our study applies the concept of motility as developed by Kaufmann to border towns. This paper seeks to extend our knowledge on cross-border mobility under the Trump presidency by analyzing cross-border practices at the Mexico/US border, in the border towns of Nogales, Arizona and Sonora. The results of the survey lead us to conclude that though the border is present in the residents' daily lives, the dynamics that shape the border are changing. Cross-border mobility is reorganized locally in a context of rebordering and increased border surveillance.

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La mobilité spatiale : un processus social fondamental

Cited by 13 publications

References 0 publications

Globalization and Missionary Ambition in West African Islam. The Fayda after Sheikh Ibrahim Niasse

Globalization and Missionary Ambition in West African Islam. The Fayda after Sheikh Ibrahim Niasse

Quel potentiel des personnes face à la grande mobilité ? Réflexions exploratoires autour de la notion de motilité

Cross-Border Mobility in Nogales Since Trump’s Election

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